<h2>Name</h2>
<p>
The Surah derived its name from the word <em>an-Naba</em> in the second verse.
This is not only a name but also a title of its subject matter, for
<em>Naba</em> implies the news of Resurrection and Hereafter and the whole
Surah is devoted to the same theme.
</p>
<h2>Period of Revelation</h2>
<p>
As we have explained in the introduction to Surah Al-Mursalat, the
theme of all the Surahs, from Al- Qiyamah to An-Naziat, closely
resembles one another's, and all these seem to have been revealed in
the earliest period at Makkah.
</p>
<h2>Theme and Subject Matter</h2>
<p>
Its theme also is the same as of Surah Al-Mursalat, i. e. to affirm the
Resurrection and Hereafter, and to warn the people of the consequences
of acknowledging or disacknowledging it. 
</p>
<p>
When the Holy Prophet (upon
whom be peace) first started to preach Islam in Makkah, his message
consisted of three elements:(1) That none be held as an associate with
Allah in Godhead; (2) that Allah had appointed him as His Messenger;
(3) that this world will come to an end one day and then another world
will be established when all the former and the latter generations
will be resurrected with the same bodies in which they lived and
worked in the world; then they will be called to account for their
beliefs and deeds and those who emerge as believing and righteous in
this accountability will go to Paradise and those who are proved to be
disbelieving and wicked will live in Hell for ever. 
</p>
<p>
Of these although
the first thing was highly unpleasant for the people of Makkah, yet in
any case they were not disbelievers in the existence of Allah. They
believed in His Being the Supreme Sustainer, Creator and Providence
and also admitted that all those beings whom they regarded as their
deities, were themselves Allah's creatures. Therefore, in this regard
the only thing they disputed was whether they had any share in the
attributes and powers of Divinity and in the Divine Being itself or
not. 
</p>
<p>
As for the second thing, the people of Makkah were not prepared
to accept it. However, what they could not possibly deny was that
during the 40 years life that the Holy Prophet (upon whom be peace)
had lived among them before his claim to Prophethood, they had never
found him a lying deceitful person or the one who would adopt unlawful
methods for selfish ends. They themselves admitted that he was a man
possessed of wisdom, righteousness and moral superiority. Therefore,
in spite of charging him with a thousand false accusations, nothing to
say of making others believe, they were finding it difficult even for
themselves to believe that although he was an honest and upright man
in every other affair and dealing of life, yet, God forbid, a liar
only in his claim to be a Prophet. 
</p>
<p>
Thus, the first two things were not
in fact so perplexing for the people of Makkah as the third thing.
When this was presented before them, they mocked it most of all,
expressed unusual wonder at it, and regarding it as remote from reason
and impossible, started talking against it as incredible, even
inconceivable, in their assemblies. But in order to bring them to the
way of Islam it was absolutely essential that the doctrine of the
Hereafter should be instilled into their minds, for without belief in
this doctrine, it was not at all possible that they could adopt a
serious attitude with regard to the truth and falsehood, could change
their standard of values in respect of good and evil, and giving up
worship of the world, could be inclined to follow the way that Islam
urged them to follow. That is why in the earliest Surahs revealed at
Makkah the doctrine of the Hereafter has been impressed and stressed
more than anything else. However, the arguments for it have been given
in such a way that the doctrine of the Oneness of God (<em>Tauhid</em>) also is
impressed on the minds automatically. This also contains brief
arguments, here and there, to confirm the truth of the Holy Messenger
of Allah and the Qur'an. 
</p>
<p>
After understanding well why the theme of the
Hereafter has been so frequently repeated in the Surahs of this period,
let us now have a look at the subject matter of this Surah. In it first
of all, allusion has been made to the common talk and the doubts that
were being expressed in every street of Makkah and in every assembly
of the people of Makkah on hearing the news about Resurrection. Then,
the deniers have been asked: "Don't you see this earth which We have
spread as a carpet for you? Don't you see the high mountains which we
have so firmly placed in the earth?Don't you consider your own selves
how We have created you as pairs of men and women?Don't you consider
your sleep by which We make you seek a few hours rest after every few
hours labour and toil so as to keep you fit for work in the
world? Don't you see the alternation of the night and day which We are
so regularly perpetuating precisely according to your needs and
requirements?Don't you see the strongly fortified system of the
heavens above you? Don't you see the sun by means of which you are
receiving your light and heat? Don't you see the rains which fall from
the clouds and help produce corns and vegetables and luxuriant
gardens? Do these things only tell you that the power of the Almighty
Being Who has created them, will be unable to bring about Resurrection
and establish the Next World? Then, from the supreme wisdom which is
clearly working in this world around you, do you only understand this
that although each part of it and each function of it is purposive,
yet life is meaningless? Nothing could be more absurd and meaningless
that after appointing man to the office of foreman and granting him
vast powers of appropriation, in this workhouse, when he leaves the
world after fulfilling his role, he should be let off without any
accountability. He should neither be rewarded and granted pension on
satisfactory work, nor subjected to any accountability and punishment
on unsatisfactory performance of duty. 
</p>
<p>
After giving these arguments it
has been emphatically stated that the Day of Judgment shall certainly
come to pass on its appointed time. No sooner is the Trumpet sounded
than whatever is being foretold shall appear before the eyes, and
whether you believe in it today, or not, at that time you will come
out in your multitudes from wherever you would be lying dead and
buried to render your account. Your denial cannot in any way avert
this inevitable event. 
</p>
<p>
Then, in vv. 21-30; it has been stated that
every single misdeed of those who do not expect any accountability to
take place and have thus belied Our Revelations, lies reckoned and
recorded with Us, and Hell is ever lying an ambush to punish them and
punish them fully for all their doings. Then, in vv. 31-36, the best
rewards of those who lived as responsible people in the world and have
provided for their Hereafter beforehand have been mentioned. They have
been reassured that they will not only be rewarded richly for their
services but in addition they will also be given sufficient gifts. 
</p>
<p>
In
conclusion, the Divine Court in the Hereafter has been depicted,
making it plain that there will be no question of somebody's being
adamant in the matter of getting his followers and associates forgiven,
none will speak without leave, and leave will be granted on the
condition that intercession be made only for the one to whom leave of
intercession will have been given, and the intercessor will say only
what is right. Moreover, leave for intercession will be given only for
those who had acknowledged the Truth in the world but were sinners;
rebels of God and rejectors of the Truth will deserve no intercession
at all. 
</p>
<p>
The discourse has been concluded with this warning: The Day the
coming of which is being foretold, shall certainly come to pass. Do
not think it is yet far off, it is close at hand. Now, whoever wills,
let him believe in it and take the way towards his Lord. But he who
disbelieves, in spite of the warning, "will have all his deeds placed
before him: and he will exclaim regretfully: "Oh, would that I were
not born in the world!" At that time, his regrets will be about the
same world of which he is so enamored today!
</p>

